The Self is ever there, there is nothing without it

Ramana Maharishi:  The Self is ever there, there is nothing without it. Be the Self and the desires and doubts will disappear. Such Self is the witness in sleep, dream and waking states of existence. These states belong to the ego. The Self transcends even the ego. Did you not exist in sleep? Did you know then that you were asleep or unaware of the world? It is only in the waking state that you describe the experience of sleep as being unawareness; therefore the consciousness when asleep is the same as that when awake. If you know what this waking consciousness is, you will know the consciousness which witnesses all the three states. Such consciousness could be found by seeking the consciousness as it was in sleep.

Be still and know that I am God

Ramana Maharishi, while referring to the Bible for “Be still and know that I am God”, Psalm 46, found in the Ecclesiastes. “There is one alone and there is no second” and “The wise man’s heart is at the right hand and a fool’s heart is at the left.”

I have my professional work and yet I want to be in perpetual dhyana. Will they conflict with each other?

Devotee: I have my professional work and yet I want to be in perpetual dhyana. Will they conflict with each other?

Ramana Maharishi: There will be no conflict. As you practise both and develop your powers you will be able to attend to both. You will begin to look on business as a dream. Says the Bhagavad Gita: “That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth.”

How to control lust, anger, etc.?

Devotee:  How to control lust, anger, etc.?

Ramana Maharishi:  Whose are these passions? Find out. If you remain as the Self, there will be found to be nothing apart from the Self. Then there will be no need to control, etc.

Identification with the body is dvaita. Non-identification is advaita

Ramana Maharishi:  Identification with the body is dvaita. Non-identification is advaita

Work performed with attachment is a shackle, whereas work performed with detachment does not affect the doer.

Devotee: Is solitude necessary for a Jnani?

Ramana Maharishi: Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind; such a one is in solitude.  Another may stay in a forest, but still be unable to control his mind.  He cannot be said to be in solitude. Solitude is a function of the mind. A man attached to desire cannot get solitude wherever he may be; a detached man is always in solitude.

Devotee: So then, one might be engaged in work and be free from desire and keep up solitude. Is it so?

Ramana Maharishi: Yes. Work performed with attachment is a shackle, whereas work performed with detachment does not affect the doer. He is, even while working, in solitude.

Delete the prefixes and hold on to the common factor in all of them. That is Aham-’I’, that is the gist of the whole matter.

Devotee: : Is it necessary to control one’s breath? What becomes of the man who has not practised breath-control?

Ramana Maharishi: Breath-control is only an aid for diving deep. One may as well dive down by control of mind. On the mind being controlled, the breath becomes controlled automatically. One need not attempt breathcontrol; mind-control is enough. Breath-control is recommended for the man who cannot control his mind straightaway.
Naham - I am not this - corresponds to rechaka
Koham - Who am I? (search for the I) - corresponds to puraka
Soham - He am I; (The Self alone) - corresponds to kumbhaka.
So these are the functions of pranayama. Again the three formulae are:
Na - Aham (Not - I).
Ka - Aham (Who - I).
Sa - Aham (He - I).
Delete the prefixes and hold on to the common factor in all of them. That is Aham-’I’, that is the gist of the whole matter.

Should we not find out the ultimate reality of the world, individual and God?

Devotee: Should we not find out the ultimate reality of the world, individual and God?

Ramana Maharishi: These are all conceptions of the ‘I’. They arise only after the advent of the ‘I-thought’. Did you think of them in your deep sleep? You existed in deep sleep and the same you are now speaking. If they be real should they not be in your sleep also? They are only dependent upon the ‘I-thought’. Again does the world tell you ‘I am the world’? Does the body say ‘I am body’? You say, “This is the world”, “this is body” and so on. So these are only your conceptions. Find out who you are and there will be an end of all your doubts.

‘I’ dissolves away, being only a bundle of circumstances

Devotee: Krishnamurti says that man should find out the ‘I’. Then ‘I’ dissolves away, being only a bundle of circumstances. There is nothing behind the ‘I’. His teaching seems to be very much like Buddha’s.

Ramana Maharishi: Yes - yes, beyond expression.

Good tendencies (suvasana) are cultivated and they must also be finally destroyed by jnana.

Sri Bhagavan said that good tendencies and bad ones (suvasana and kuvasana) are concomitant - the one cannot exist without the other. Maybe that the one class predominates. Good tendencies (suvasana) are cultivated and they must also be finally destroyed by jnana.

There is in fact no difference between bhakti and vichara

Ramana Maharishi:  So long as there is duality, there must be God and devotee. Similarly also in vichara. So long as there is vichara, there is duality too. But merging into the Source there is unity only. So it is with bhakti too. Realising the God of devotion, there will be unity only. God too is thought of in and by the Self. So God is identical with the Self. If one is told to have bhakti for God and he does so straightaway, it is all right. But there is another kind of man who turns round and says: “There are two, I and God. Before knowing the far-off God, let me know the more immediate and intimate ‘I’.” For him the vichara-marga has to be taught. There is in fact no difference between bhakti and vichara.

Conversation extending to several years can be known in a trice in Silence, or in front of Silence - e.g., Dakshinamurti, and his four disciples

Ramana Maharishi:  Language is only a medium for communicating one’s thoughts to another. It is called in only after thoughts arise; other thoughts arise after the ‘I-thought’ rises; the ‘I-thought’ is the root of all conversation. When one remains without thinking one understands another by means of the universal language of silence.  Silence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking. These words obstruct that mute language. There is electricity flowing in a wire. With resistance to its passage, it glows as a lamp or revolves as a fan. In the wire it remains as electric energy. Similarly also, silence is the eternal flow of language, obstructed by words. What one fails to know by conversation extending to several years can be known in a trice in Silence, or in front of Silence - e.g., Dakshinamurti, and his four disciples. That is the highest and most effective language.

What is the cause of world suffering?

Devotee: What do you consider to be the cause of world suffering? And how can we help to change it, (a) as individuals? or (b) collectively?

Ramana Maharishi: Realise the Real Self. It is all that is necessary.

How to prevent the mind from being distracted?

Devotee: How to prevent the mind from being distracted?

Ramana Maharishi: You see the objects on forgetting your own Self. If you keep hold of your Self, you will not see the objective world.

What is the difference between meditation and enquiry into the Self?

Devotee: What is the difference between meditation and enquiry into the Self?

Ramana Maharishi: Meditation is possible only if the ego be kept up. There is the ego and the object meditated upon. The method is indirect. Whereas the Self is only one. Seeking the ego, i.e., its source, ego disappears. What is left over is the Self. This method is the direct one.

By constantly keeping our aim on our source, our ego is dissolved in its source. like a doll of salt in the ocean

Devotee: Why can we not remain in sushupti as long as we like and be also voluntarily in it just as we are in the waking state?

Ramana Maharishi:  Sushupti continues in this state also. We are ever in sushupti. That should be consciously gone into and realised in this very state. There is no real going into or coming from it. Becoming aware of that is samadhi. An ignorant man cannot remain long in sushupti because he is forced by nature to emerge from it. His ego is not dead and it will rise up again. But the wise man attempts to crush it in its source. It rises up again and again for him too impelled by nature, i.e., prarabdha. That is, both in Jnani and ajnani, ego is sprouting forth, but with this difference, namely the ajnani’s ego when it rises up is quite ignorant of its source, or he is not aware of his sushupti in the dream and jagrat states; whereas a Jnani when his ego rises up enjoys his transcendental experience with this ego keeping his lakshya (aim) always on its source. This ego is not dangerous: it is like the skeleton of a burnt rope: in this form it is ineffective. By constantly keeping our aim on our source, our ego is dissolved in its source. like a doll of salt in the ocean.

Should we not contemplate the japa and repeat it orally also?

Devotee: Should we not contemplate the japa and repeat it orally also?

Ramana Maharishi: When the japa becomes mental where is the need for the sounds thereof? Japa, becoming mental, becomes contemplation. Dhyana, contemplation and mental japa are the same. When thoughts cease to be promiscuous and one thought persists to the exclusion of all others it is said to be contemplation. The object of japa or dhyana is the exclusion of several thoughts and confining oneself to one single thought. Then that thought too vanishes into its source - absolute consciousness, i.e., the Self. The mind engages in japa and then sinks into its own source.  ….Effort is necessary so long as thoughts are promiscuous. Because you are with other thoughts, you call the continuity of a single thought, meditation or dhyana. If that dhyana becomes effortless it will be found to be your real nature.

Is happiness inhering in the Atman or in the object, or in the contact between the subject and the object?

Devotee: What is happiness? Is it inhering in the Atman or in the object, or in the contact between the subject and the object? But we do not see happiness in our affairs. When does It actually arise?

Ramana Maharishi: When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts or memory thereof, we say there is happiness. Such happiness is relative and is better called pleasure.  But men want absolute and permanent happiness. This does not reside in objects, but in the Absolute. It is Peace free from pain and pleasure - it is a neutral state.

Devotee: In what sense is happiness our real nature?

Ramana Maharishi: Perfect Bliss is Brahman. Perfect Peace is of the Self. That alone exists and is conscious. The same conclusion is arrived at: (a) judged metaphysically, and (b) inferred by Bhakti Marga (Path of Devotion).  We pray to God for Bliss and receive it by Grace. The bestower of bliss must be Bliss itself and also Infinite. Therefore, Iswara is the Personal God of infinite power and bliss. Brahman is Bliss, impersonal and absolute. The finite egos, deriving their source from Brahman and then Iswara, are in their spiritual nature bliss only. Biologically, an organism functions because such functions are attended with happiness. It is pleasure that helps our growth; food, exercise, rest, and gregarious qualities. The psychology (and metaphysics) of pleasure is perhaps this; Our nature is primarily one, entire, blissful. Take this as a probable hypothesis. Creation is by the entire Godhead breaking into God and Nature (maya or prakriti). This maya is of two parts: (para) - the supporting essence and (apara) the five elements, mind, intellect, and ego (eightfold). Ego’s perfection is suddenly broken at a point and a want is felt giving rise to a desire to get something or do something. When that want is cured by the fulfilment of that desire, the ego is happy and the original perfection is restored. Therefore happiness may be said to be our natural condition or nature. Pleasure and pain are relative and refer to our finite state, with progress by satisfaction of want. If relative progress is stopped and the soul merges into Brahman - of the nature of perfect peace - that soul ceases to have relative, temporary pleasure and enjoys perfect peace - Bliss. Hence Self-Realisation is Bliss; it is realizing the Self as the limitless spiritual eye (jnana dristi) and not clairvoyance; it is the highest self-surrender. Samsara (the world-cycle) is sorrow.

Is there absolute necessity of a Guru for Self-Realisation?

Devotee: Is there absolute necessity of a Guru for Self-Realisation?

Ramana Maharishi: So long as you seek Self-Realisation the Guru is necessary. Guru is the Self. Take Guru to be the Real Self and your self as the individual self.  The disappearance of this sense of duality is removal of ignorance. So long as duality persists in you the Guru is necessary. Because you identify yourself with the body you think the Guru, too, to be some body. You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-Realisation.

Devotee: How can one know whether a particular individual is competent to be a Guru?

Ramana Maharishi: By the peace of mind found in his presence and by the sense of respect you feel for him.

Do not regret the tamas; but when satva comes into play, hold on to it fast and make the best of it

Devotee: “My mind remains clear for two or three days and turns dull for the next two or three days; and so it alternates. What is it due to?”

Ramana Maharishi: It is quite natural; it is the play of brightness (satva), activity (rajas) and darkness (tamas) alternating. Do not regret the tamas; but when satva comes into play, hold on to it fast and make the best of it.

Credibility of Vedas related to creation and the nature of imperishable Atman

Devotee: The Vedas contain conflicting accounts of Cosmogony. Ether is said to be the first creation in one place; vital energy (prana) in another place; something else in yet another; water in still another, and so on. How are these to be reconciled? Do not these impair the credibility of the Vedas?

Ramana Maharishi: Different seers saw different aspects of truths at different times, each emphasising some one view. Why do you worry about their conflicting statements? The essential aim of the Veda is to teach us the nature of the imperishable Atman and show us that we are That.

Devotee: I am satisfied with that portion.

Ramana Maharishi: Then treat all the rest as artha vada (auxiliary arguments) or expositions for the sake of the ignorant who seek to trace the genesis of things and matters.

True love is shown by the certainty that the object of love is in the Self and that it can never become non-existent

Ramana Maharishi:  The Brahadaranyaka Upanishad says, “The wife is dear because of the love of the Self”. If the wife and others are identified with the Self, how then will pain arise? Nevertheless such disasters shake the mind of philosophers also.

The Bhagavad Gita says: “The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things.” “The real is ever real, the unreal is ever unreal.” Again: “He is not born, nor doth he die; nor, having been, ceaseth he anymore to be; unborn, perpetual, eternal ancient, he is not slain when the body is slaughtered.” Accordingly, there is neither birth nor death. Waking is birth and sleep is death. Was the wife with you when you went out to the office, or in your deep sleep? She was away from you. You were satisfied because of your thought that she was somewhere. Whereas now you think that she is not. The difference lies in the different thoughts. That is the cause of pain. The pain is because of the thought of the wife’s nonbeing. All this is the mischief of the mind. The fellow (i.e. the mind) creates pain for himself even when there is pleasure. But pleasure and pain are mental creations.

The experience of deep sleep clearly teaches that happiness consists in being without the body. The wise also confirm it, speaking of liberation after the body is given up. Thus the sage is awaiting the casting off of the body. Just as a labourer carrying a load on his head for the sake of wages bears the burden with no pleasure, carries it to the destination, and finally unburdens himself with relief and joy; so also the sage bears this body, awaiting the right and destined time to discard it. If now you are relieved of one half of the burden, i.e., the wife, should you not be thankful and be happy for it?
There will be no pain if the physical outlook is given up and if the person exists as the Self. Mourning is not the index of true love. It betrays love of the object, of its shape only. That is not love. True love is shown by the certainty that the object of love is in the Self and that it can never become non-existent. (Maharshi cited the story of Ahalya and Indra from Yoga Vasishta in this connection.) Still it is true, pain on such occasions can only be assuaged by association with the wise

Your repayment consists in not lapsing into ignorance over again but in continuing in the state of your real Self

Ramana Maharishi:  The Reality is alone and eternal. To understand it is good enough. But the old ignorance should not return. A good watch must be kept lest the present understanding of the Truth suffers later on. A disciple served a master a long time and realised the Self. He was in Bliss and wanted to express his gratitude to the master. He was in tears of joy and his voice choked when he spoke. He said, “What a wonder that I did not know my very Self all these years? I suffered  long and you so graciously helped me to realise the Self. How shall I repay your Grace? It is not in my power to do it!” The master replied: “Well, well. Your repayment consists in not lapsing into ignorance over again but in continuing in the state of your real Self.”

Hold on to the doubter and the doubts will disappear

Devotee: Emerson says, “Soul answers soul by itself - not by description or words.”

Ramana Maharishi: Quite so. However much you learn, there will be no bounds to knowledge. You ignore the doubter but try to solve the doubts. On the other hand, hold on to the doubter and the doubts will disappear.

Even without any initial desires there are some strange experiences for us. Where from do they arise?

Devotee: Even without any initial desires there are some strange experiences for us. Where from do they arise?

Ramana Maharishi: The desire may not be there now. Enough if it was there before. Though forgotten by you now it is bearing fruit in due course. That is how the Jnani is said to have prarabdha left for him. Of course it is only according to others’ point of view.

What is death?

Devotee: What is death? Is it not the falling away of the body?

Ramana Maharishi: Do you not desire it in sleep? What goes wrong then?

Devotee: But I know I shall wake up.

Ramana Maharishi: Yes - thought again. There is the preceding thought ‘I shall wake up’. Thoughts rule the life. Freedom from thoughts is one’s true nature - Bliss.

The ‘I-I’ is always there

Ramana Maharishi:  The ‘I-I’ is always there. There is no knowing it. It is not a new knowledge acquired. What is new and not here and now will be evanescent only. The ‘I’ is always there. There is obstruction to its knowledge and it is called ignorance. Remove the ignorance and knowledge shines forth. In fact this ignorance or even knowledge is not for Atman. They are only overgrowths to be cleared off. That is why Atman is said to be beyond knowledge and ignorance. It remains as it naturally is - that is all.

The Kingdom of Heaven is within you

Ramana Maharishi:  An ordinary Christian will not be satisfied unless he is  told that God is somewhere in the far-off Heavens not to be reached by us unaided. Christ alone knew Him and Christ alone can guide us. Worship Christ and be saved. If told the simple truth - “The Kingdom of Heaven is within you” - he is not satisfied and will read complex and far-fetched meanings in such statements. Mature minds alone can grasp the simple Truth in all its nakedness.

Give up the idea that samaskaras are infinite and all samskaras will disappear at once

Devotee: But samskaras are infinite and eternal - from beginningless time.

Ramana Maharishi: This itself is a samskara. Give up that idea and all samskaras will disappear at once. That is visranti (repose), santi (peace). Peace is ever present. But you hold it down and rise over it and thus disturb it. Then you say, “I want Peace”.

Devotee: Will Peace be gradual?

Ramana Maharishi: Yes. Make the mind gradually still (Sanaissanaih uparamet) says the Bhagavad Gita.

How to conquer desire, anger, etc.?

Devotee: How to conquer desire, anger, etc.?

Ramana Maharishi: Desire or lust, anger, etc., give you pain. Why? Because of the ‘I’-conceit; this ‘I’-conceit is from ignorance; ignorance from differentiation; differentiation from the notion of the reality of the world and this again from ‘I-am-the-body’ idea. The last can be only after the rise of the ego. The ego not arising, the whole chain of mishaps disappears. Therefore prevent the rise of the ego. This can be done by remaining in your own real nature; then lust, anger, etc., are conquered.

Devotee: So then all these have their root in ignorance.

Ramana Maharishi:  Quite so. Ignorance gives rise to error, error to conceit, etc. What is ignorance? Can it be of Pure Brahman which is only the Self or Pure Knowledge? Only let the questioner know his own Self, i.e., be the Knowledge; this question will not arise. Because of ignorance he raises the question. Such ignorance is of the questioner and not of the Self. The sun seen, no darkness persists. There is hoarded wealth in an iron safe. The man says it is his own; the safe does not say so. It is the ownership-conceit that is responsible for the claim. Nothing is independent of the Self, not even ignorance; for ignorance is only the power of the Self, remaining there without affecting It. However it affects the ‘I’-conceit, i.e., the jiva. Therefore ignorance is of the jiva. How? The man says, “I do not know myself.” Are there then two selves - one the subject and the other the object? He cannot admit it. Is then ignorance at an end for him? No. The rise of the ego is itself the ignorance and nothing more.

Is it not the Advaita doctrine to become one with God?

Devotee: Is it not the Advaita doctrine to become one with God?

Ramana Maharishi: Where is becoming? The thinker is all the while the Real. He ultimately realises the fact. Sometimes we forget our identities, as in sleep and dreams. But God is perpetual consciousness.